Scholarship, Research, and Creative Work at Bryn Mawr CollegeCopyright (c) 2017 Bryn Mawr College All rights reserved.http://repository.brynmawr.edu
Recent documents in Scholarship, Research, and Creative Work at Bryn Mawr Collegeen-usWed, 13 Dec 2017 01:44:14 PST3600Rolling between Burial and Shrine: A Tale of Two Chariot Processions at Chulan Tomb 2 in Eastern Han China (171 C.E.)http://repository.brynmawr.edu/hart_pubs/84
http://repository.brynmawr.edu/hart_pubs/84Mon, 20 Nov 2017 10:50:58 PST
Chulan Tomb 2 (dated to 171 c.e.) in present-day Suxian, Anhui province, offers the rare opportunity to study the hitherto unknown relationship between multiple depictions of chariot processions—one of the most popular pictorial motifs in Eastern Han funerary art—at different locations in a single cemetery. Comparing this tomb’s two chariot processions in stylistic, iconographic, and positional terms, this paper draws attention to a special dragon motif that ornaments a few special chariots and argues that these “dragon chariots,” unique among stone carvings of the Eastern Han, were meant to carry the deceased couple, who were buried separately but received joint sacrifices in their shared shrine. Unlike previous studies, which focus on either the shrine or the burial as self-contained units, this paper approaches the entire cemetery as an organic architectural and pictorial nexus without breaking the narrative link between its units. This case study of depictions of chariot processions presents a dynamic view of the afterlife during the Eastern Han dynasty: the burial and the shrine formed two temporary stops rather than permanent homes for the deceased souls, which were ceaselessly traveling on the posthumous road.
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Jie ShiIncorporating All For One: The First Emporer’s Tomb Moundhttp://repository.brynmawr.edu/hart_pubs/83
http://repository.brynmawr.edu/hart_pubs/83Mon, 20 Nov 2017 10:50:53 PST
The towering earthen mound standing at the center of the First Emperor of Qin, Qin Shihuangdi’s (259–210 B.C.E.) Lishan necropolis at present-day Lintong in Xi’an, Shaanxi province was arguably the single greatest burial marker in ancient China. For centuries, this

gigantic unopened monument has sparked curiosity and aroused interest among people regarding its nature. Without physically damaging the target, in 2001–2003 Chinese archaeologists used a new geophysical remote sensor to scan the surface of the mound, digitally probed into its inner structure, and detected a nine-stepped wall that bounds an aboveground burial shaft stretching down deep into the ground. This novel structure begs the following questions: what are the basic elements of this tomb mound, how do they work together within a coherent plan, and why was it made?

Based on previous scholarship, this article conducts a more thorough analysis of the tomb mound and compares it with the excavated Eastern Zhou royal tombs of the Qin, Wei, Zhao, Qi, Chu, Han, Yan, and Zhongshan states. The results demonstrate that rather than following a single model of a single state, the Lishan tomb mound incorporated almost all the major features of its Eastern Zhou predecessors, including but not limited to the external tumulus, the internal stepped wall or terrace, simulated galleries, and the freestanding ritual halls. This article argues that by creatively incorporating all the provincial ingredients into one imperial unity, the complex tomb mound unified multiple funerary practices of China. What’s more, the tomb mound, most likely constructed after Qin’s political unification of China in 221 B.C.E., perfectly embodies the new notion of empire and the political ambition of the First Emperor who strove

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Jie Shi‘My Tomb Will Be Opened in Eight Hundred Years’: Another View of the Afterlife in the Six Dynasties Chinahttp://repository.brynmawr.edu/hart_pubs/82
http://repository.brynmawr.edu/hart_pubs/82Mon, 20 Nov 2017 10:50:47 PST
Jie Shi analyzes the sixth-century epitaph of Prince Shedi Huiluo as both a funerary text and a burial object in order to show that the means of achieving posthumous immortality radically changed during the Six Dynasties. Whereas the Han-dynasty vision of an immortal afterlife counted mainly on the imperishability of the tomb itself, Shedi’s epitaph predicted that the tomb housing it would eventually be ruined. This new, pessimistic vision of tombs was shaped by the experience people had in the Six Dynasties of encountering numerous ruined tombs in their daily life. To secure an afterlife for the deceased, they adopted a new strategy, which relied on words: they inscribed epitaphs on stone, concealed them in the tombs, and expected that after the tombs fell into ruin the epitaphs would resurface to be read by future audiences.
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Jie ShiThe Hidden Level in Space and Time: The Vertical Shaft in the Royal Tombs of the Zhongshan Kingdom in Late Eastern Zhou (475–221 BCE) Chinahttp://repository.brynmawr.edu/hart_pubs/81
http://repository.brynmawr.edu/hart_pubs/81Mon, 20 Nov 2017 10:50:41 PST
Among the best preserved royal tombs in early China, the tombs of the Zhongshan state (dated to the late fourth to early third centuries bce) in present-day Pingshan county each featured a concealed earthen shaft in the middle of the tomb. Constructed with rammed earth, this gigantic

structure was located above the underground burial chamber, where the deceased’s casket and body were located, and below the freestanding offering hall that housed the deceased’s soul. Although this empty shaft would eventually be buried and become invisible, it was carefully embellished and sometimes even decorated with false architectural elements. What role did this seemingly superfluous “hidden level” play in the tomb and what meaning did it express? Previous scholarship failed to provide a satisfactory answer to these questions due to its blindness to the shaft’s function in the entire architectural space and ritual time. From the hitherto ignored spatial and temporal perspective, this article argues that this prominent ritual structure forms an intermediary space: (1) spatially it links the underground burial chamber (i.e.

body) and the top freestanding offering hall (i.e. soul); (2) temporally it forms a passage that symbolically guides the soul to ascend from the underground realm upward to the high offering hall. In doing so, this article examines not only the shaft itself, but also its relationships to the structures below and above it to reveal its forgotten intermediary function. Four problems are discussed: (1) how the architectural elements in the upper shaft simulated real architecture; (2) how the shaft connected the burial chamber with the offering hall to assume its mediating role between the divorced body and soul; (3) how the shaft was built to facilitate the upward ascension of the deceased’s soul. (4) Finally, this article concludes that the appearance of these shafts indicates a concrete effort to resolve the contradictory notion of posthumous life—life and death at once, which is unexplained in surviving Eastern Zhou texts.

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Jie ShiThe Overseeing Mother in the Wu Family Shrines in Second Century Chinahttp://repository.brynmawr.edu/hart_pubs/80
http://repository.brynmawr.edu/hart_pubs/80Mon, 20 Nov 2017 10:50:35 PST
Located in present-day Jiaxiang in Shandong province, the Wu family shrines built during the second century in the Eastern Han dynasty (25–220) were among the best-known works in Chinese art history. Although for centuries scholars have exhaustively studied the pictorial programs, the frontal-pose female image situated on the second floor of the central pavilion carved at the rear wall of the shrines has remained a question. Beginning with the woman’s eyes, this article demonstrates that the image is more than a generic portrait (“hard motif ”), but rather represents “feminine overseeing from above” (“soft motif ”). This synthetic motif combines three different earlier motifs – the frontal-pose hostess enjoying entertainment, the elevated spectator, and the Queen Mother of the West. By creatively fusing the three motifs into one unity, the Jiaxiang artists lent to the frontal-pose lady a unique power: she not only dominated the center of the composition, but also, like a divine being, commanded a unified view of the surroundings on the lofty building, hence echoing the political reality of the empress mother’s “overseeing the court” in the second century during Eastern Han dynasty.
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Jie ShiTo Die with the Buddha: The Brick Pagoda and Its Role in the Xuezhuang Tomb in Early Medieval Chinahttp://repository.brynmawr.edu/hart_pubs/79
http://repository.brynmawr.edu/hart_pubs/79Mon, 20 Nov 2017 10:50:29 PST
The important late fifth- or early sixth-century brick tomb at Xuezhuang in Dengxian (Henan) features a brick form at the rear wall, which remained mysterious until it has recently been shown to represent a Buddhist pagoda. This discovery sheds light on the purpose of the burial chamber, featuring the novel combination of vaulted ceiling, colonnade, and pagoda, as simulating an Indian-derived Buddhist temple (caitya). To reinforce this Buddhist context, the burial chamber simultaneously imitates the structure of a Buddhist votive stele (zaoxiangbei 造像碑), in which various Buddhist images, including the Buddha and bodhisattvas, apsaras, worshippers, and guardians, are carefully organized. The Xuezhuang tomb thus merges Buddhist structures with the traditional Chinese funerary structure, representing an entirely new manner in which funerary art and Buddhist art interacted with one another in early medieval China. While in earlier times Buddhist elements were subject to the unilaterally dominant funerary context, in the fifth to sixth centuries, as the importance of a specifically Buddhist context increased, the tomb occupant, whose coffin lay right before the pagoda, became an integral part of a simulated Buddhist structure as a worshipper symbolically poised to worship the pagoda or attend the “dead” Buddha in the concealed Buddhist “temple” that was the tomb.
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Jie ShiFamilism and family environment among suicidal Latinas: Three family typeshttp://repository.brynmawr.edu/gsswsr_pubs/84
http://repository.brynmawr.edu/gsswsr_pubs/84Sat, 04 Nov 2017 09:21:50 PDT
This study examined the relationship between familism and family environment type as well as the relationship between family environment type and suicide attempts among Latina youth. Latina teen attempters (n=109) and non-attempters (n=107) were recruited from the NYC area. Latent class analysis revealed three family environment types: tight-knit; intermediate-knit; and loose-knit. Tight-knit families (high cohesion and low conflict) were significantly less likely to have teens that attempted suicide as compared to intermediate-knit families or loose-knit families. Moreover, familism increased the odds of being in the tight-knit family vs. the loose-knit family and the odds of being in the tight-knit family vs. the intermediate-knit. Results suggest that familism may protect against suicide behavior among Latinas via its influence on family environment.
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Juan B. Peña et al.Challenges and solutions for Latin American-trained international medical graduates in psychiatry residencyhttp://repository.brynmawr.edu/gsswsr_pubs/83
http://repository.brynmawr.edu/gsswsr_pubs/83Sat, 04 Nov 2017 09:21:46 PDT
Objective: Latin American-trained international medical graduates (IMGs) in psychiatry residency face multiple challenges that go beyond their medical training. These challenges call for innovative problem-solving. Although the professional development of IMGs has been discussed in the professional literature, little is written about their experiences. In this report, a group of IMGs reflect on their experiences and describe how they solved challenges. Method: Using cogenerative ethnography, four IMGs trained in Colombia, the Dominican Republic, and Mexico provided insights on their

challenges and solutions while adapting to psychiatric residency training. Individual interviews, focused discussion, and written reports were analyzed using data reduction, data display, and conclusion-drawing techniques. Results: We illustrate the challenges of IMG training in psychiatry using their reflections and stories. We categorize these challenges into three domains: immigration and acculturation, social adjustment, and medical training. Quotes were selected to illustrate IMGs’ challenges and coping strategies. Conclusion: Some of the combined cultural, social, and academic challenges of Latin American-trained IMGs in psychiatry residency are described. Recognizing and planning for the personal challenges of IMGs in psychiatry can enhance the transition into psychiatric training. Ultimately, improvements in IMG training converts into improved healthcare for all patients.

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Carolina Hausmann-Stabile et al.Family relationships and Latina teen suicide attempts: Reciprocity, asymmetry, and detachmenthttp://repository.brynmawr.edu/gsswsr_pubs/82
http://repository.brynmawr.edu/gsswsr_pubs/82Sat, 04 Nov 2017 09:21:41 PDT
Using qualitative data collected from adolescent Latinas and their parents, this article describes ways in which family relationships are organized within low-income Latino families (n = 24) with and without a daughter who attempted suicide. Based on a family-level analysis approach, we present a framework that categorizes relationships as reciprocal, asymmetrical, or detached. Clear differences are identified: Families of nonattempters primarily cluster in reciprocal families, whereas families with an adolescent suicide attempter exhibit characteristics of asymmetrical or detached families. Our results highlight the need for detailed clinical attention to family communication patterns, especially in Latino families. Clinicians may reduce the likelihood of an attempt or repeated attempts by raising mutual, reciprocal exchanges of words and support between parents and daughter.
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Lauren E. Gulbas et al.